be honoured for wise government but much more for their painful teaching confirmeth not his doctrine by any circumstances of this scripture but citeth others saying Answer That this is so see Tit. 1. 9. and 1 Thes. 5. 2. 1 3. with 1 Tim. 3. 1. 4. In Timothee the Apostle sayth every Bishop must be didacticos and proistamenos and therefore that some Elders are onely didacticoi and not proistamenoi is contrarie to the Apostles intent Further in Titus the Apostle expoundeth didacticos to be able to exhort with wholsom doctrine and to convince the gainsayers how then shal some of the Elders be rulers onely Replie That al Bishops must be didacticoi that is apt and ready for to teach reprove c. I grant yet that they must therfore hav al one office Ideney For Apost prophets Evangelists c. were al didacticoi yet differed in office But how then shal some of the Elders be rulers onely I answer even Ruling Elders are to be didacticoi and yet have the office of ruling onely For every one set over others to teach or inform them in faith or maÌ„ners must have aptnes to teach the things perteyning to their office and convince the contrarie or els they are unfit for the place But have they not then the teachers office No for this aptnes to teach is common to al offices of government but in several sorts according to every mans function For example an Apostle must be apt to teach as an Apostle and though a man have aptnes to teach as a pastor yet hath he not therefore aptnes as an Apostle For the office is greater and requireth greater gifts So a ruling Elder must be apt to teach as a ruler yet hath he not therfore aptnes to teach as a pastor in whom greater skil is required Let us see this in Israel Aptnes to teach was to be in al the Governours in the whole tribe of Levi generally Deut. 33. 10. in the preists of Levi more specially Mal. 2. 7. Deut. 24. 8. in the judges of Israel also according to their office Deut. 1 13 16. with Exod. 18. 15 16 21 22. For this cause God gave the 70. Elders the spirit of prophesie Num. 11. 17. 25. And in the reformation by K. Iehoshaphat we find not onely preists and Levites but other Princes of the king sent for to teach the people 2 Chr. 17 7 8. 9. These al were didacticoi apt to teach but in several respects and measures and in several offices Otherweise if one wil understand aptnes to teach strictly as in the pastors office then are Pauls words to be taken figuratively the whol for a part or general for a particular as a Bishop that is a teacâ—hing Bishop must be didacticos And thus the scripture somâ—â—me speaketh as Deut. 33. 8. 10. of the whol tribe of Levi it is sayd they shal teach they shall put incense c. when as though al were to teach yet all were not to burn incense but the Preists onely Also in Deut. 10. 8. of the Tribe of Levi in general it is sayd God separated them to bear the ark to stand before the Lord to minister unto him and to blesse in his name Yet were there special things about blessing bearing the ark and other ministration which belonged to the Preists of the Levits in particular Even so Paul writing to Timothee and Titus of the Eldership in general may note some things which more specially perteyn to some onely in particular Touching the word Proistamenos Provost or Ruler although I wil not deney but every Elder may be so called in a large sense yet specially it is the title of Ruling Elders onely And it is an oversight in M. Smyth to write that th'Apostle sayth Every Bishop must be proistamenos for that word hath relation to the ruling of his owne howse which every Bishop must be able wel to do but in relation to the Church the governing elders onely are called proistamenoi and it is their peculiar titie even as Pastors and Teachers are peculiar titles to others and the name BISHOP and ELDER common to them all In the last place M. Sm. repeateth his former reason from Ephes. 4. how the Apostle sayth not some Pastors some Teachers but Pastors Teachers copulatively But that is before answered and the playne meaning of Paul manifested to be some Pastors and some Teachers as the ancient Syriak speaketh and other reasons from that and the like scriptures do confirm The 2 obiection 1 Cor. 12. 5. 8. 28. The Apostle sayth ther are diversities of ministeries namely one that hath the word of wisdom another that hath the word of knowledge another that hath government vers 28. Therefore the Eldership consisteth of three sort of Elders c. Mr Smythes answer First it is granted that there are diversities of ministeries as Ephe. 4. 11. 1 Tim. 3. 1. 8. Phil. 1. 1. namely Apostles Prophets Evangelists Pastors Deacons Yet it foloweth not hereupon that elders are of divers sorts as is pleaded see vers 28. Agayn the word diaconia signifyeth sometime any spiritual work proceeding from any member or officer of the Church as 2 Cor. 8. 4. almes is caled diaconia 1 Pet. 4. 10. diaconein signifieth any work that proceedeth from any gift So it may signify here and all the works that follow almost may be referred thither Onely there are certaine energemata mentioned in vers 10. Replie I perceive though the light shineth in darknes yet the darknes comprehendeth it not especially when men doe wink with their eyes least they should see The sun shineth not clearer at noon then the truth shineth out of this scripture with M. S. seeks to darken with a clowd of deceit The Apostle teacheth first that one and the same spirit of God bestoweth on the Church diversities of gifts to one the word of wisdome to another the word of knowledge c. Secondly that one and the same Lord Iesus Christ giveth to his Church diversities of ministeries or offices that so the divers gifts may be ministred to the people doctrine by the teacher exhortation by the exhorter or pastor government by the ruler c. Thirdly that one and the same God the father of whom are all things worketh or effecteth diversities of effects or operations in the Church by those divers gifts and divers ministeries For example as Christ is given for Prophet Preist and King of the Church a Prophet to work upon the knowledge of men that they may discern syn and righteousnes a Preist to work upon the will and affections killing them as sacrifices that a new and reasonable creature may be given up to GOD asking that the things taught by prophesie and applied by preisthood may be orderly practised in life preserved from all adverse power and in the end perfected even so in his Church besides extraordinarie
miraculous Ministeries of Apostles Prophets Evangelists Tongues giftes of healing and the like which were but for a time he hath set ordinarie permanent Ministeries to the worlds end of teachers that by the word of knowledge should teach inform the minds of men of Pastors that by the word of wisdome should exhort and apply the truth vnto the conscience and hart of men and of Governours that by diligent rule should look unto the practise and walking of men conserve the church in order and peace Thus God effecteth divers effects by the divers Ministeries in his Church as the Apostle teacheth Now though in the enumeration of the Ministeries Teachers Governours are evidently distinguished as thirdly teachers after that governours and elswhere as plainly distinct in their administrations as the Elders that rule well they that labour in the word and doctrine and againe he that teacheth on teaching he that ruleth with diligence yet Mr Sm. would darken all this light with this dimm answer it folowes not hereupon that elders are of divers sorts see verse 28. as if he should say though th'Apostle plainly speaks it yet do not you beleeve him So though Paul expresseth the office of Teachers 1 Cor. 12. 28. which M. S. wil hav to be the exegesis that is the expositiō of the word Pastors Ephe. 4. 11. and so must needs be the proper and plaine name of the office yet in his book where he pleads for the abomination of Anabaptisme he thus proclaimeth among other challenges Loe. we protest against them to have a false Ministerie of Doctors or Teachers as if he would have the world to take notice that he meaneth to warr against heaven With like grace striveth he against the word Diaconia Ministerie which the Apostle useth 1 Cor. 12. 5. saying that it signifyeth sometime any spirituall work c. and so it may signifie here But if such shifting winding may be admitted we shal have no truth so plain but may be oppugned yea Iudaisme and Atheisme may be mainteyned For we allege against Iewes to prove the death of Christ how the Angel prophesied Messiah shal be slayn Dan. 9. 26. I sayth the Iew but Messiah somtime signifieth any one that is anoynted Preist or King so may it here be meant of any anointed governor not of him that is properly the Messiah Tel an Atheist that God made heaven and earth and he may answer that Aelohim God is somtime vsed to signify Angels Psal. 8. 5. with Heb. 2. 7. sometime to signify Magistrates Psal. 82. 1. 6. and therfore he beleevs not any such God properly as we professe Thus every truth upon a diverse use of the word may be turnd away But sheweth Mr. Sm. any reason why diaconia should so signifie here none at all but sayth so it may be and telleth of certayn energemata mentioned vers 10. which is as much to the edifying of the reader as if he had told him there are certayn giants of the sons of Anak with whom it is not safe to meddle He should not thus trouble the reader with clowds the truth is cleare and playn For diaconia is the most proper fit word that the Apostle could possibly use it being the ordinarie word used for ministerie of every kind as the ministerie or office of the Apostleship Rom. 11. 13. 1 Tim. 1. 12 the ministerie of the Evangelists 2 Tim. 4. 5. the ministerie of Pastors or Teachers Col. 4. 17. the Ministerie of Rulers and ministerie of Deacons Rom. 12. 7. 8. Act. 6. 1 Tim. 3. 12. 13. So Diaconos is everie minister and Diaconia everie ministerie or administration of what sort soever Now Paul here spake before of divers gifts to be administred and after of divers effects or operations of the gifts being administred between booth mentioneth diversities diaconioon of ministeries or offices wherby those gifts should be administred and manifested in the Church that they might be effectual which what can they be but the offices or ministeries committed to men and executed by them for this end Even as immediately foloweth the manifestation of the spirit is given to every man to profit withall And after by a similitude of the body and members applied to the Church and officers he confirmeth the same But though the wisdom of God powreth out her mind unto us and maketh us to understand her words yet some men wil none of her counsel they dispise all her correction The 3 Objection The Apostle Rom. 12. 6. 8. maketh an opposition between prophesie and an office and maketh five kinds of officers Pastors Teachers Rulers Deacons Widowes M. S. Answer That is denyed to be the true resolution of the place c. for although there be five several actions repeted yet doth it not follow that there are five several officers to perform those actions for one person may perform them al and yet be no officer viz. teach exhort rule distribute shew mercy 1 Cor. 14. 3. 26. 31. Rom. 12 13. 1 Cor. 5. 5. Replie Behemoth is so big that he trusteth to draw up Iarden into his mouth but no beast I trow weeneth that he can drink up all the waters of the sea Korah thought so wel of his holynes and abilitie that though he were but an ordinarie Levite he could doe the Preists office also but I never heard of man til now that could perform al the actions that are to be doon in a church The Apostles could not tend to two offices therein at once but got others to doe one notwithstanding complayned of their inabilitie in that saying who is sufficient for these things And may one person now perform al actions needs must the works become much more easie or the person that dooth them much more mightie then any that lived in the Apostles time How ever it may be in distresse and extremitie that one man may do som things one after another about al these actions yet perform them he cannot And who but one striken with madnes and blindnes and astonying of hart as Moses did prophesie to grope at noon day as the blind gropeth in darknes could read this scripture Rom. 12. and the other places cited gather such a doctrine from them The Apostles purpose in Rom. 12. is to perswade unto vertue among vertues specially to sobrietie or modestie which bewtifieth al good actions Hereunto he perswadeth by this that every man hath but his part and mesure from God one hath not al. This he confirmeth by the similitude of the body whose members have not al one office or action but many so is it with the church for God hath given divers gifts unto the many members or persons of the same some have simplie the gift of prophesie which they may use to the edifying of the church some have an
himselfe calleth and esteemeth prophesie to be worship in the proper sense he is taken in the snare which he set for the righteous and if any be idolaters for such things himself is one and principall Or how ever it be for that all men may see how he hath sought to abuse vs by his aequivocation to shrowd himself in a conceited fansie Yet one thing more I will observe touching the sacraments which M. Sm. speaketh not of in this place but elswhere in that book sayth thus The publishing of the covenant of grace and the putting to of the seales is onely one concrete action or part of worship for the publishing of the covenant giveth being to the seales otherweise breaking bread and baptising are but putting of seales to a blank Here first I note by the way how M. S. acknowledgeth the Lords supper and baptisme to be seales of the covenant of grace as in another place also he calleth them yet now being put to his shifts for defense of his anabaptisme he is driven thus to say I deney that baptisme is the seal of the covenant of the new testament Thus the windie clowd carieth himself to and fro and rather then he will forgoe his error he wil contradict that which before he had well written though it may be also confirmed by the testimony of the holy ghost who calleth cir cumcision the figure of our baptisme a seale of the righteousnes of faith Rom. 4 11. But to the point in hand if the publishing of the covenant and the putting to of the seal as baptising with water breaking giving taking eating of bread c. be one concrete that is one joynt action or part of worship as I grant it is taking worship generally why is not the reading and expounding or preaching of the word also one conjoyned action and part of worship especially seing they were joyned together in Israel as Nehem. 8. 8. They read in the book of the law of God distinctly and gave the sense c. If the Preists and Levits then whose office was to teach Iaakob Gods judgements and Israel his law did thus teach with reading and if it be true that th'Apostle sayth Moses of old time hath in every citie them that preach him he being read in the synagogues every Sabbath and if Christ himself first read the text of scripture and after that preached from it have wee not as good ground to say that reading and preaching is one joynt action and part of worship as preaching and baptising But it was Satans policie to disgrace the reading of Gods book and seek to thrust it quite out of the worship of God that men mought prophesie as now they use to speak out of their harts and honour that as Gods proper worship and so the serpents word if it were mixed with the Lords mought the more easily be unespied the scriptures being absent But God hath joyned his word together with his spirit that his people should not be deceived by such as walk in the spirit and ly falsly Singing of Psalmes M. Sm. wil have to be the third part of worship because praying and singing Psalms are put together sayth he in the same sense that is as parts of worship 1 Cor. 14. 15 17. Iam. 5. 13. Act. 16. 25. And prophesying and psalmes are coupled together for the same purpose 1 Cor. 14. 26. Here agayne M. S. omitteth the needful distinction of Psalmes and singing of them For some Psalmes are written in the Bible as canonical scripture given to the Church for to be read expounded and sung which M. S. himself granteth even of the translation saying It may be read in the Church and sung in tunes And this singing is with harmonie of voices An other kind of Psalm there is which one man vttereth in the Church and others hear him of which sort the Apostle speaketh 1 Cor. 14. 26. when ye come togither as every one of you hath a Psalm or hath doctrine or hath a tongue or hath a revelation or hath interpretation let all things be done to edifying This kind is far inferiour to the other as being uttered by men subject to err as wel in singing as in teaching and it is to be tried by the psalms in scripture and other authentik books This was an extraordinary gift as strange tongues and the like Yet M. S. loving to handle things confusedly that his error might lesse appeare speaketh here of singing Psalms as of one sort and nature Again that he might make all serve his own fansie he describeth singing of Psalms to be the shewing of our thanksgiving to God by the manifestation of the spirit Philip. 4. 6. 1 Cor. 14 15 17. Wheras we find in the scripture many Psalms directly penned for doctrine and instruction to the Church as othersome are for thanksgiving to God yea matter of all sorts historie of things past prophesie of things to come rebuke threatning comfort lamentation and what not is mixed in songs of the scripture and why such Psalms might not by the spirit be suggested to Christians in Pauls time as wel as thanksgivings I know not any reason at all So that his reasons of prayer song mentioned togither are insufficient to prove them both of one nature properly as before is noted of prophesie rather we are to distinguish praying singing prophesying as three severall gifts and works of the spirit and all of them Gods worship and service in the Church according to their severall kinds and nature But it seemeth strange vnto me that M. Sm. should now both allow of the scriptures to be sung in tunes in the Church and also make the singing by gift of the spirit a part of Gods proper worship in the new testament and yet he his disciples to use neither of these in their assemblies If it be an ordinary part of worship why perform they it not but quarrel with vs who accounting it an extraordinary gift now ceased do content our selves with joint harmonious singing of the Psalmes of holy scripture to the instruction and comfort of our harts and praise of our God Separating our selves as the holy Ghost willeth vs from such as dote about questions and strife of words whereof cōmeth envie contention and many other euils OF THE SCRIPTVRES HAving ended the point of worship with the nature parts of it it remayneth now to see how this thing is applied by M. S. against reading of the scriptures And first in the generall touching all manner writings he sayth that books or writings are in the nature of pictures or images and therfore in the nature of ceremonies and so by consequēt reading in a book is ceremonial If M. Sm. can prove books images to be both of a nature both alike ceremonies he may be a Proctour for the Pope who hath brought images into the Church for laie mens books And if
men to open and expound them to the understanding of al but this expounding is not reading Reading is first exactly to the letter exposition cometh after with such words as God putteth in the expositors hart as by Daniels practise we may learn Neyther are the words of the expositor comparable to the words of the writer these being divine are al as silver fined seven times no drosse mixed with them The other being humane I speak of ordinary men as we are and shewing the mans judgmēt that expoundeth them are mixed with humane infirmities mistakings and sometime deadly errors Wherfore reading of the Original scriptures wherof here we treat must be strictly literal as is in the book Translations are after to be spoken of and is here vainly inserted for Paul wrote in Greek which al in Colosse Laodicea Thessalonica and the whol country over used as their vulgar tongue that they needed none to translate for them Further M. S. answereth that the Apostle wrote upon particular occasions for particular ends and the commandment of reading was special in these respects to them c. yet acknowledgeth he at last an absolute necessity of reading onely he denyeth it to be a lawful help or part of spiritual worship c. As the Apostles so the prophets wrote upon particular occasions yet is there a general use for whatsoever is fore written is fore written for our learning as Paul himself teacheth Wherefore this cavil is frivolous An absolute necessitie of reading the scriptures now as they were read in Israel and in the Christian churches and to the same end is al that we hold and stand for Which how it is worship is before shewed The Apostle 1 Tim. 4. 13. 16. commanded Timothee and so al Elders to attend to reading wher reading is ioyned with exhortation and doctrine so importeth that it is to be understood of the ioyning of reading in the time of spiritual worship This obiection as the rest is made of M. Smyths own fashion and was never thus framed by us And here he excepteth that it is not spoken of the execution of his office but of preparing himself to the execution of it c. That reading in the publik church is necessary he is forced to acknowledge and in that we rest If he think this place is not meant of publik but of private reading he may keep his iudgment My self see no cause why it may not also be meant of the publik execution of his office for Paul departing from Ephesus besought Timothee to abide there and look unto the Church and after wrote this letter for his direction how to behave himself in Gods howse whiles he taried away and in it sayth til I come attend to reading to exhortation to doctrine where seing al these are publik ecclesiastical actions as M. Sm. himself granteth seing they are joyned thus togither with this limitatiō til J come what letteth but these al should be executed by him in publik Private reading for his own preparation was to be alwaies and not onely til Pauls coming And as for such preparation it is mentioned after in vers 15 and both again jointly vers 16. for the salvation of himself and others Let it be granted that the Apostles and Evangelists used no books being extraordinay men and having the extraordinary direction of the spirit for they needed no such helps of books as we doe yet wee being ordinarie men have need of books c. This last objection I reject as frivolous and falsly intimated to be ours The Apostles I am sure had no greater measure of the spirit then Christ yet he read publikly in the book and so did holy men of God before him publik reading is grāted yet necessary therfore we are to use it Though we have more need of the book then the Apostles our memories and judgements not being sanctified like theirs yet had they their infirmities and used books But it is Gods ordinance of reading that we stād for which how M S. hath sought to undermine and how he is snared in the work of his own hands is worthy to be noted with Higgajon Selah and meditated to the praise of God OF TRANSLATIONS THe first and onely controversie between M. Sm. and us being about the scriptures translated or overset into other tongues which he affirmed to be apocrypha and humane writings how ever he hath sought to excuse and hide his error yet hath he no wil to forsake it as appeareth by this that having spoken of writings 1. by men inspired of God as the prophets and Apostles and 2. by ordinarie men of al sorts he shuffleth the translations of the holy scriptures among these latter and affirmeth that * there is no better warrant to bring translations of scripture written into the church and to read them as parts or helps of worship then to bring in expositions resolutions paraphrasts and sermons upon the scripture seing al these are equally humane in respect of the work equal ly divine in respect of the matter they handle Very impious is this comparison which thus matcheth a mans comment or written sermon with Gods written word set over into an other tongue for it debaseth the majestie of Gods law and advanceth too high the basenes of men Translation is that in writing which interpretation is in speaking namely the expressing of an others mind but commenting or expounding is the expressing of ones own mind or understanding The scriptures first written in Hebrue and secondarily written in English do set forth one and the same word mind of God unto us though which different letters sownds as Emmanuel is interpreted and translated God with us Mat. 1 23. Messias is interpreted CHRJST in Greek ANOJNTED in English Iohn 1. 41. Here the Hebrue Greeke and English differ onely in outward letter sound the meaning substance or essential form being one in them al the word of God so caled by relation because the mind of God is made knowne hereby to the mind or understanding of man The different letter or character changeth not the nature of the thing for if it did then Emmanuel written by Matthew in Greek letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Esaias in Hebrew letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be one and the same name of Christ and so the Apostle should be made a falser our gospel betrayed to faithlesse Iewes The different sound or pronūciation changeth not the nature of the thing for then Messias and Christ shoul not be one and the same and so the gospel and new testament and our faith were overthrown and more then Iewish superstition should prevail But God who hath sanctified by his spirit all sounds and languages to the ear hath also sanctified by the same spirit all letters and characters to the eye as th'Apostles practise sheweth writing with
Jew sayth he nor Greek there is neither bond nor free there is neither male and female that is nor female where and coupleth in the last place male and female not as of one kind but divers and meaneth the same that nor did before The very like phrase and elegancie useth he here Eph. 4. 11. as any that favoureth the language and purpose of the Apostle may perceive and this is plainly confirmed by the Syriak which speaketh of the two last as of the former saying and some Pastors and some Teachers It is also manifested by Paul himself elswher distinguishing these two offices as 1 Cor. 12 8. to one is given the word of wisdom and to another the word of knowledge and Rom. 12. 7. 8. or he that teacheth on teaching or he that exhorteth on exhortation And if in one place he putteth a difference we should not think that in another he takes it away And there is no playn doctrine set down in scripture but may be corrupted by such violent expositions as Mr. Smyth maketh of this place Lastly sayth he if al the Elders have the pastors gifts and the works of the pastor and the pastors ordination then they have al the pastors office But al the Elders have the pastors gifts viz. the word of wisdome or the gift of exhortation Tit. 1. 9. and therefore the pastors work as Act. 20. 28. 1 Pet. 5. 2. which is feeding or exhorting and so the same ordination Act. 14. 23. Therfore al the Elders have the same office of the Pastor and so are al of one sort The second part of this reason is deceitful for though in some sort and common mesure al the Elders have the pastors gifts ordination and doe the pastors work being al Bishops that is careful lookers to and feeders of the flock yet in special manner measure they differ in al. Otherweise we may also confound other offices as Apostles and Evangelists the Evangelists and the Pastors For Paul an Apostle sayth of Timothee an Evangelist he worketh the work of the Lord even as I. Had these two therfore one office Agayn Timothee and Titus Evangelists and the other pastors of the churches had the same gifts namely the word of wisdom to exhort 1 Tim. 6 2. Tit. 2 15. with Rom. 12 8. and therefore the same work as these scriptures alleged shew and the same ordination by imposition of hands of the Apostle and Eldership 2 Tim. 1. 6. 1 Tim. 4. 14. with Act. 14. 23. Wil M. Sm. hereupon conclude therfore al pastors have the same office with the Evangelists If he acknovvledge an error in that so may he doe in this For it is the special excellencie of the gifts of exhorting teaching ruling which causeth the pastors teachers rulers to be designed unto several works and offices For it were vanitie to suppose that the teachers mought be without the word of wisdom at all or Pastors without the word of knowledge or rulers without both Everie Levites lips were to preserve knovvledge for the people to seek the lavv at his mouth as at the preists Deut. 33. 8. 10. Mal. 2. 7. yet vvas ther difference in the office So in Christs Church vvhere gifts are bestovved in varietie he that excelleth in the vvord of vvisdome and exhortation more then doctrine is being lavvfully caled thereto a pastor and he that excelleth in doctrine more then in exhortation is a teacher and they that excel other brethren in discretion gravitie c. though they have not meet gifts for pastors or teachers are being caled thereunto Elders or governours to assist the other in guiding the vvayes of the church And needful are they unto the same for one man may vvel teach an hundred but tvvo men vvil scarse govern half so many in peace and order so great a difference there is betvveen the knovvledge of the truth and the due vvalking and practise of the same Whereas therfore M. S. gives al the Elders the word of wisdome and so the pastors office meaning strictly and properly he contraryeth the Apostle vvho sayth there are diversities of gifts and to one is given the word of wisdom and to another the word of knowledge and agayn speaking of office he mentioneth distinctly teaching exhorting ruling not in one person but in sundry Although sometime speaking of the Eldership in general he ascribeth the same vvork in general thereto as in Tit. 1. Act. 20. and other like places Of the ordination Act. 14. vve spake before Novv after al these reasons M. Sm. thus concludeth Hence this conâ—ectorie sayth he ariseth that the Eldership consisting of three sorts of Elders is the invention of man having both an antichristian ministerie and goverment in it And therfore when the popish prelacie was supprest and the triformed presbyterie substituted one antichrist was put down and another was set up in his place c. vvith other like contumelies But the falshood and vanitie of his reasons having been manifested al these reproches do turn into his ovvn bosome and in him is fulfilled the word of the Prophet whiles like the raging sea he thus casteth up mire and dirt For God having given to his church diversities of giftes diversities of administratioÌ„s or offices and diversities of operations some for to teach some to exhort some for to rule and having evidently distinguished between Teachers and Governours between those Elders that rule wel and those that labour in the word doctrine it must needs be the spirit of Antichrist and of Satan that thus despiteth Christs holy ordinances which this adversarie himself sometime acknowledged and walked in and now hath forsaken without ground of truth But he hath more yet to say in answering the obiections for 3. sorts of Elders which he thus layeth down The first objection 1 Tim. 5. 17. In this place the Apostle maketh two sorts of Elders 1. those that rule onely 2. and those that teach and rule And Ephe. 4. 11. he maketh 2. kindes of those that teach Pastors and Doctors Therefore there are 3. kindes of Elders formally differing each from other Mr Smythes answer The Apostle to Timothee teacheth that Elders are to be honoured for 2. workes wel ruling and laborious or painful teaching and the place dooth not import a distribution of Officers but a commendation of several workes of one office and the specialty consisteth not in the workes of ruling teaching which are common to all Elders but in the qualitie of the works viz. wel ruling and painful teaching as if th' Apostle should say Elders are to be had in double honour for wise government but much more are they to be honoured for their laborious and painful teaching Replie If emptie words mought cary away matters it were woe with the truth of religion for ech spirit of error would bear it down A doctrin most playn set forth in evident words is here turned aside with a
member must yeeld to the voice of the multitude in every thing they lyst If so then Aaron had been blamelesse for making the golden calf because it was the peoples lyst and they importuned him thereto Exod. 32. 1. 22. 23. But M. S. proceedeth saying nor that the Eldership hath in their hands the power of Christ to rule contrarie to their liking I answer the Elders are to teach and rule the Church by Christs own word and lawes as I have expressed And herein I presuppose that both the Elders wil teach and rule according unto godlynes the people wil obey the godly doctrines directions of their Elders without mislike or discontentment For Christs sheep wil hear his voice his kingdom is peaceable his subjects loyal and obedient Now whiles I speak of the ordinary power that the Elders have to teach and rule the Church as Christ hath constituted it in peace it is but from a contentious humour to obiect that they have not power to rule contrary to the peoples liking as if there could be no rule but when the Elders and brethren are at warr one with another Of the Church it is written the multitude of them that beleeved were of one hart and of one sowl yet none I think doubteth but ther was rule goverment amōg them And of such quiet rule spake I though M. Sm. would disturb it with his exception which he mought also have alledged against the Presbyteries authoritie to pray preach and administer the sacraments seing these ar no more to be done contrary to the peoples liking then rule and goverment for God hath caled us in peace So for ought that is yet sayd the government by Elders standeth fast The last battry foloweth But sayth M. S. the intent of the Apostle is to show that all the particular members in all their affaires must submit themselves to the instruction and guidance of the Elders For although Christ hath placed the Elders as stewards over the servants yet he hath not appointed them as Lords over his spowse wife Your argument therfore sayth he is a fallacian a coniunctione divisione thus Al the particular members must obey the elders in their lawful instructions and their wholsome admonitions severally Ergo the whole body must ioyntly obey the voyce of the Elders Here M. Sm. running himself into a fallacie by dividing those that are joyned togither of the Lord would bear himself out in his evil by blaming an other first but without al equitie as the judicious reader may easily perceiv For his reason is to this effect Jf Elders be stewards over the servants and not Lords over the wife the church then is not the church to obey or submit unto them Where learned the man this logik Is there no obedience or submission thinks he but unto Lords Then is there no obedience ecclesiastical which the church may yeeld to any save unto Christ for he is the onely Lord. But this man is blinded with his erroneous conceipt For as in civil goverment we are to obey and submit not onely to the King as unto the superior but also to the governours that are sent of him so in goverment ecclesiastical we are to obey and submit not onely to the King Christ but to the Elders his ministers sent of him to the one we submit as to the Lord and King to the other as to servants and ministers set over us by the Lord. Agayn I would fayn know whither Mr. Sm. thinketh the Elders to be Lords over the particular members If he say yea I abhor his pride for it is injurious to Christ the sole Lord of al every one in the church if nay then I detest his sophistrie for by the same reason that he disswadeth the whol flock from obedience he mought also disswade each particular member which yet he dooth not but yeeldeth the contrary Now that the Apostle intendeth not onely the particular mēbers but the general flock also is apparant First by his reason which he annexeth for they watch for your soules as they that must give accounts Al good Elders I ween do watch as well for the publik church as for the private members and shal give account for the whol If then the Apostles reason be of weight the vvhol flock as vvel as the particular sheep must obey and submit to such as vvatch over them Secondly the Apostle sayth elsvvhere to the Elders of an other church take heed to al the flock wherof the holy ghost hath made you overseers poimainein that is to feed rule govern guid direct and doe al other duties of good shepheards unto the church of God Novv these vvords flock church mean not particular members but the general company under charge guidance And if the holy Ghost have set Elders and shepherds over the whole flock can any man doubt but they must teach rule and direct the whol if they must doe this by authoritie from God is not the whol flock bound to be taught ruled directed by them in the Lord What perverting of the scripture then is this that when the Apostle writing to a whol church to obey and submit unto their guides it should be restreyned unto particular members for to obey Such doctrines fitt rather the confusion of Babylon then the holy order goverment of Sion But it seemeth the stinch of this restreynt went up into the nose of the man himself as he wrote it for presently he seeketh to sweeten the yll savor with these flowers that Al the saincts shal yeeld obedience to the Elders in things commanded by God and the Elders shal al of them obey the voyce of the church in things commanded of God He might also have added that both Elders and people should obey the voyce of any particular person in things commanded by God For if the whol church doe syn and any one make it known unto them and shew them the law of God they are bound to obey him submit to his good coūsel in the Lord. But what is this to the purpose The question is into whose hands Christ hath committed the ordinarie teaching guiding governing and ruling of his saincts here on earth The scriptures teach and we accordingly have long since professed that it is into the hands of the Bishops or Elders This is that which I defend in my answer to M. Bernard for this if for any thing M. S. also inveigheth against me being indeed against himself also herein For besides the testimonies fore alleged out of his book he hath further in the same book written thus Christ is not their king seing he onely ruleth by his own lawes and officers and not by Antichristian Lords and lawes c. And agayn You refuse Christs testament and his kingdome and will not have him to reign over you in his own offices and lawes which is contrarie to these places Luk.
castout the court which is without the temple and not measure it for it is given to the gentiles Hence doth M. Smyth gather that the Israelites which were wont to worship in the courts of the Lord did signifie the gentiles that is the Antichristians and consequently the court must betokē Antichrists Church and the worship Antichrists worship Thus one dark scripture is alleged to overthrow the cleare doctrine that shineth throughout al the prophets Yet even this place it self mought have taught him better For first the commandment to measure the temple altar and worshipers signified the restoring or repayring of Gods Church and people after some destruction desolation as the like visions shewed to Ezekiel and Zacharie after the destruction of Solomons temple do manifest Secondly wheras the court and the holy citie was not mesured here by Iohn as before by the other prophets they were and as afterwards Iohn did see it may teach us that as yet there was not a ful restauration of Gods Church and worship from the defection of Antichrist Thirdly in that the court is here sayd to be given to the gentiles the holy citie should be troden under foot of them a time limited how long two fourtie moneths this argueth that the court was not made nor the citie builded for them but by Gods permission for the chastisement of men was given unto them for a season during which tyme his two witnesses should prophesie against them And thus it is said of the figure the first temple and city I have given the dearly beloved of my sowl into the hands of her enemies So al Iudah was given into the hand of the king of Babel and Esaias complayneth how the adversaries had troden down Gods sanctuarie as here they tread down the holie citie And if the court of the temple must needs signifie Antichrists court because it was given to the gentiles then must the holy citie by which name Ierusalem is often alled signify also Antichrists citie Church because it was troden downe of the same gentiles but all the Prophets shew that it signified the Church of God Fynally if M. S. would have interpreted scripture by scripture not by his own fansie he mought have seen a figure of those gentiles Rev. 11. set forth by the Psalmist O God the Gentiles are come into thy inheritance thine holy temple have they defiled and made Ierusalem heapes Where by Gentiles are not meant the Israelites but Babylonians or other hethen persecutors and the very name Gentiles Rev. 11. whereby Antichristians are called should have taught him to look for their type not in the Church of Israel but in their adversaries as Antichrists Church is called Babylon and Christs Ierusalem And as the gentiles of old exposed the dead bodies of Gods saints unburied to the beasts and birds so these gentils here having killed the Lords witnesses would not suffer their carkesses to be put in graves But M. Smythes base account of Israel to be but a carnal people brought him to this dotage to make them in their assemblies and worship to be figures of Antichristian persecutors This being thus cleared the reader may tast how unsavoury and bitter M. Smythes wormwood is who to abolish the reading of Gods word out of his worship and service would make the reading of it in the Church of Israel to signify it should be read in the Churches of Antichrist but not of Christ. Having handled thus the essential causes of Gods worship with the types in Israel next folow the parts and kinds of the same which M. Sm. sayth are 1. praying 2. prophesying 3 singing psalmes Psal. 50. 14. 17. 1 Cor. 11. 4. and 14. 15 17. 26. Iam. 5. 13. Rev. 19. 10. Worship properly so called whereof he would seem to intreat is not so large as here he makes it and if he mean worship in generall it is more large then these three particulars do expresse Worship strictly taken for that which in Greek is proskunesis betokeneth a prostrating or supplicating vnto God is in scripture applied and annexed vnto prayer Exod. 34. 8. 9. vnto thanksgiving Gen. 24. 26. 27. vnto offrings sacrifices after whichit was performed 1 Chron. 16. 29. with 2 Chro. 29. 29. unto the bringing of first fruits with acknowledgement of Gods goodnes Deut. 26. 2 10. vnto confession praysing and blessing of God Nehem. 9. 3. 2 Chron. 7. 3. 1 Chron. 29. 20. Iob. 1. 20. 21. and sometimes it is set downe absolutely where these or some of them are to be understood Act. 8. 27. Exod. 4. 31. Wherefore it is truely and properly applyed vnto all manner supplication or calling on the name of God But that it may fitly be applyed unto prophesying no scriptures that I know of manifest neyther will the nature of the action bear it Prophesying to speak properly of it as is meet in such controversies is one of the extraordinary gifts of God vnto his Church by his spirit as we have example in Israell Num. 11. 25. 26. as was foretold by Ioel to be at Christs coming Ioel 2. 28. 29. and as was fulfilled vpon the Apostles members of the primitive Churches Act. 2. 4. 17. and 19. 2. 6. 1 Cor. 14. Now why M. Sm. should choose out this one gift and neglect all others except singing a Psalme and make it above the rest properly worship I cannot tel If he vse it for that which generally is called the preaching of the word it is not fit in this place where propriety is by himself pleaded for and should in deed be vsed He mought have seen in the same 14. to the Corinthes fowr wayes of teaching noted by the Apostle vers 6. eyther by revelation or by knowledge or by prophesie or by doctrine and examples of these fowr in the Christians practise For Paul spake of revelations to the Church of Corinth 2 Cor. 12. 1. 2. c. and Iohn by revelation to the Churches in Asia Rev. 1. 1. 2. 4. 9. 10. c. and by knowledge the same man spake to the Church in generall when he reported that which they had seen heard handled and knowne to be true Ioh. 19. 35. 1 Ioh. 1. 1. 3. and Peter dooth the like 2. Pet. 1. 17. 18. by prophesie when by secret instinct of the spirit they wer moved to speak somthing which tended to the edifying exhortation comfort of the Church 1. Cor. 14. 3. 29. 30. 31. Act. 19. 6. by doctrine when they scanned the scriptures and gathered doctrines and exhortations from them Heb. 4. 3. 4. 7. 7. 1. 2. c. Rom. 4. 3. 4. c. Luk. 4. 17. 18 21. And this latter is the surest way and safest now for the Church when by the scriptures they are taught the wil of God the other extraordinarie and miraculous gifts being ceased Therfore the Evangelists and ordinarie ministers of churches are
runns on in error His cōceipt of mental reading as it hath no groūd frō Christ here nor any prophet or Apostle to be the ordinary way of reading or interpreting scripture so mind we it to be a far more vncertayn and erroneous course let the man make as many Querees after it as he will Having answered these few objections as we see he afterwards questioneth whither the hearers may have their translations or the originals to read or search in time of prophesie Which he deneyeth Of this point though it was not controverted between us yet I wil speak what I mind about it Not condemning it as dooth he nor iustifying it as it is abused by some but shewing the mean which I take to be best His first reason is that the Prophets and Apostles wrote books but never divided them into chapters or verses Henry Stephen first made the verses of the N. Testament whereupon he concludeth that the hearers could not serch their bookes in time of hearing I deney the consequence for in reading the law expounding it comparing words with that which went before and after the hearers mought serch and see though it were with more difficultie Secondly the Hebrue bibles that we have are all divided into chapters and verses as also into other sections noting where the lecture of the law began and ended and the lecture of the Prophets answerable to it Whither the first writers did this or the Church after them I wil not dispute but that thus they might doe I make no doubt For God hath left to the discretiō of the Church and Ministers what quantitie of scripture to read and teach of And this was the practise in th' Apostles dayes for it was not possible that every sabbathall the law and prophets should be read over the Hebrue letters and marginall notes are sufficient records of the antiquitie of them The Churches practise in the books of the Prophets sheweth us our libertie in the Apostles writings which cannot be read over at once And long before Henry Stephens time the Greek copies of the new Testament had chapters and sections though otherweise then we now have And Matthewes gospel parted into 68. chapters or titles and 355. sections was in a manner as easie for the readers to serch as it is now with us and so the rest His second reason is that th' Apostles in citing scriptures quote not chapter and verse but onely say it is written by Zacharie by Jeremie the scripture sayth c. This reason dependeth on the former and is there answered in part Further I observe the Apostles speak diversly sometime naming no book at all sometime naming the book as the Psalmes sometime a part of the book as the second psalme and how they particulated matters in their doctrine is not set down the summonely of things is recorded The argument therfore concluding thus it is not written that they quoted chapters therefore they did it not is not of force negatively But if if be true which Hilarie an ancient writer recordeth that the seventie Greek interpreters did number and order the Psalmes and we find that sometimes the Apostles quoted what Psalm in nōber they alleged it may warrant us such like use of humane labours for help of our memorie His third reason is of like nature that no mention is made of any hearer that had his book c. yet mought it be say I though it were not mentioned they used to dispute in their synagogues after the lecture was ended and that by the scriptures and the hearers serched the scriptures dayly for trial of doctrine Who now can say that the hearers had or used no books in the synagogues His 4. reason is that serching quotations hindreth attention for the mind and affections are distracted from hearing by seeking the places c. This I grant to be amysse in all that so use their books for diligent eare shoud be given to all that is spoken Howbeit this abuse may not abolish the lawful use for as by turning of leaves many hinder thēselves in time of hearing so many againe attentively hearkning and comparing things spoken with the matters before and after in the chapter are not hindred at all but greatly furthered by looking on their books And for this matter I rest with that rule given by th' Apostle for all things to be doon unto edification seemlily and with order 1 Cor. 14. 12. 40. His last reason is that manuscripts being few and very dear there being yet no printing found out all could not have or bring their bookes but there is onely one kind of true aad profitable hearing eyther all to have bookes and serch or none If God have left it to the wisdom and discretion of his people when and how to use the scriptures so it be not to confound actions or hinder their good I wil not bring their libertie into bondage nor prescribe a law where God hath given none Though written copies were dear yet were they many many had them not all for all now have not That such as have not books or cannot read should prejudice other that have can there is no reason It is not therefore for us to walk by example in this case but by general ground and equitie from Gods law who permitteth us free use of the scriptures for our edification according to which if men use them in private or publik they do well Thus am I at an end about the mayn cōtroversie of the scriptures which for the readers good I have beaten out and explaned shewing the true differences which he handled covertly for his best advantage Wherein the judicious may discern how Mr. Sm. hath been up and down wavering like a reed shaken of the wind sometimes seming to allow translations sometime bitterly writing against them that as easie it is to know the way of a serpent upon the rock as the way of a man with his mineon error A DEFENCE OF CHRISTS MINISTERIE in the church against the contradiction of M. Smyth VNto the former battel against the scriptures M. Sm. addeth strife about the ministerie affirming that the triformed presbyterie as he calleth it consisting of three kind of Elders viz. Pastors Teachers Rulers is none of Gods ordinance but mans devise and that lay elders so called are antichristian That other point being an idol of his own invention which he would have had worshiped in our church I have more largely dealt against this latter being a thing oft discussed heretofore and no new thing by him alleged I wil the more briefly answer M. Smyth a while before both agreed in judgment with us and wrote in defence of this ministerie which now he oppugneth but that his first fayth and labours he retracteth in this book and sithence is fallen into further error about the covenant between God and his people So by degrees he is come to undermine the
deceitful glosse contrary to the tenour of the text Two several works he acknowledgeth ruling and teaching yet two several men for these workes he wil not admit of But had he learned the Apostles word who is sufficient for these things he mought have seen a reason of the counsel of God in adding helps to the teachers of the word For if the Apostles those excellent master builders had need of supply for want of sufficiencie how much more need have wee weaklings It is Gods usual administration in his church for several works to appoint several persons so to Moses he committed the goverment political to Aaron the ecclesiastical To Moses he adjoyned 70. ancients of Israel besides the ordinarie inferiour governours to Aaron he gave for a gift the whole tribe of Levi. The Levites had also their special distributions some helping the Preists in sacrificing c. some tending to song and musik some warding the Tabernacle some looking to the treasures al joyntly the Ministers and teachers of the church Deut. 10 8. 33. 10. Christ also providing for the good of his church as he hath diversities of operations or effects to work in the same so hath he given diversities of gifts and these to diverse persons and also with diversities of ministeries or offices some to teach some to exhort some to distribute some to rvle that that gift which is dimm in one man may shine clear in an other and the church have the use and benefit of al. Now comes M. Sm. and he not being able to deney the diversities of works and operations required in the church yet dareth deney the diversities of offices and wil have one man in one limited office of the Pastor to do al that perteyneth to exhorting teaching and governing of the church though the scriptures doe so plainly distinguish And if men excelling in the gift of exhortation be chosen to attend unto that ministration or office of exhorting and others excelling in the gift of teaching others in governing be chosen to execute their gifts in the teachers and governours offices this he exclaymeth to be Antichristian for one office he thinks must doe al. To this end wresteth he these words of Paul The Elders that rule wel are worthy double honour specially they that labour in the word doctrine The specialtie sayth M. S. consisteth not in the works of ruling teaching but in the qualitie of the works viz wel ruling fupainll teaching I deney this violent construction and affirm the specially here added of Paul to respect a special distinct person in and for his work as may thus be manifested The Apostle treateth of honour and unto whom it belongeth Honour widowes sayth he which are widowes in deed Give double honour to the Elders that rule wel speciallie to them that labour in the word As honour double honour respecteth several persons in their several estates and imployments so double honour and special double honour respecteth several persons in and for their several works and imployments some ruling wel othersome labouring in the word Thus the scripture is plain But M. S. will have the specialtie to consist in the qualitie of the work viz wel ruling and painful teaching As if Paul would have double honour given to them that rule and teach but specially if they rule wel teach painfully But thus he neither speaketh nor meaneth For al rule is either wel or yll but ill rule deserves no honour therfore it were unmeet to appoint double honour in this respect where open rebuke rather is due and where losse and dammage followeth because the work must burn 1 Cor. 3. 14. 15. But take it as the Apostle speaks and intends widowes indeed are to have honour the wel ruling Elders are to have double honour thus it is meet and the meaning evident Now the specialtie cometh after wel ruling and respecteth an other work labouring in the word where the former word wel is again to be understood For false teachers laboured in the word to seduce and deceiv such were to have no special double honour but their mouths stopped and to be turned away from though they creep into howses though they use fair speech and flattering though they take such pains as they compasse sea and land to make one of their profession Again the word labouring makes not the specialtie as M. Smyth interpreteth it painful teaching for labour is a common dutie lying upon al church officers whose office is not in idlenes None can rule wel but with labour none can teach well but with labour and therefore PAVL useth this word of all the officers 1 Cor. 16. 16. So the specialty here is not for labour simply but for labour in the word doctrine which some Elders did differing from labour in government which othersome did as is evidēt both by this other scriptures as 1 Cor. 12. 28. thirdly teachers after that governours and Rom. 12. 7. 8. he that teacheth on teaching he that ruleth with diligence Thus several men were imployed in these several labours or works and in respect of the persons imployed is the word specially added and purposly put between rulers teachers as if the Apostle should say they that labour in ruling are worthy of double honor specially they that labour in teaching And that this is Pauls mind his plain words shew when he sayth they that rule and they that labour where this word they leadeth to diverse persons as in other scriptures they that have doon good and they that have doon evil they that weep and they that rejoyce and innumerable such speeches Agayn the word specially being put between them that rule and them that labour confirmeth this yet more for it increaseth the distinction as when Paul in the same Epistle sayth God is the saviour of al men specially of the faithful the word specially distinguisheth the faythful from other common men of the world who have not fayth in God and yet are saved or preserved by him that is the preserver of al his creatures and saveth man and beast So to Titus he sayth there are many deceivers of minds specially they of the circumcision where the word specially distinguisheth those of the circumcision from other deceivers and meaneth not the same but different persons And if here we take it not so for several persons where wel ruling is first set down and specially comes after for such as labour in the word and doctrine we overthrow the force and grace of Pauls gradation or stepping to his specialty And if he had meant as M. S. takes it for the qualitie of the works doon by the same persons it should be as otherwhere Paul writeth they that labour much or labour more then the rest but he speaks not so here M. S. expounding the place of the same persons to
office or ministerie also whereunto they are appointed and must attend Some are Teachers some Exhorters some Distributers some Rulers some shewers of mercy Every one of these must look to the administration and dispensation of his gift in sobrietie according to the measure and vocation that he hath from God for the good of the whole body of the church The like doctrine is taught again 1 Cor. 12. 4. 5. 8 12. c. Now let him that readeth consider whither M. Sm doctrine that one person may perform al these be not as directly opposite to the Apostles meaning and scope as darknes to light But he hath yet more to answer Answer Agayn the distributive particle Eite fowre times repeted in prophesie diaconia exhorting and teaching importeth thus much that the Apostles intention is not to subordinate teaching and exhorting to diaconia but to oppose ech of these 4. particulars to other as thus Prophesie is the manifestation of a gift 1 Cor. 14. 3. Diaconia is the office there are divers kinds therof 1 Cor. 12. 5. Teaching is one action or work of the prophets or officers 1 Cor. 14. 26. Exhorting is another action or work of them 1 Cor. 14. 3. Hence it foloweth that teaching exhorting are aswel subordinate to prophesie as to diaconia Replie Thorns and snares sayth Solomon are in the way of the froward that find we here For to trouble and intangle the simple reader al shifts are sought out least truth should prevaile First the objection was of M. Smyths own contriveing as he liked best to answer otherweise he could not I suppose be ignorant that most learned men of these times so far as I have seen though they detest his error do grant his conclusion But he concludes not the question namely that 1. Teaching 2. Exhorting 3. distributing 4. ruling 5. shewing mercy are al to be performed in the church by one person or that Paul intends any such thing here I have before shewed the contrarie But I wil labour to break his snare that the simple fal not therin diaconia he rightly interpreteth Office and sayth there are diverse kinds thereof citing 1 Cor. 12. 5. Let this be compared compared with his answer before to the second objection where he pleaded that diaconia in 1 Cor. 12. 5. mought signifie a work There he set himself to cavil against the truth here unawares he granteth it Wel seing diaconia here is an office and there be offices divers let us proceed Teaching sayth he is one work of the prophets or Officers exhorting is an other work of them Of them I grant for they are divers but is it of him that is of one and the same officer is ther any word or title that intimateth this none at al but the contrarie for as the Apostle mentioneth divers works teaching exhorting c. so mentioneth he divers persons the teacher the exhorter the distributer the ruler Neyther doth he say let him that teacheth teach exhort distribute and rule as if one man should do al but let him that teacheth teach let him that exhorteth exhort As if he should speak of the members of the body which similitude he used let that which seeth see circumspectiv let that which heareth hear attentively let that which speaketh speak warily c. Would any reasonable man think that one member must doe al these actions that the eye because it seeth it also must hear and speak and not understand this of the three several members the eye ear and tongue Even so unreasonable is the collection that Paul should mean one person to do those several actions But M. S. striving about the particle eite which signifieth whither or applying it to the 4. particulars maketh the two last to be teaching exhorting wherein he useth deceit for advantage For he putteth the action for the actor that doth it The Apostle sayth or he that teacheth or he that exhorteth so noting two persons M. Sm. sayth or teaching or exhorting so noting two actions Thus he intending to have many actions doon by one person wresteth the scripture and maketh it speak after his own fansie This being observed his pleading about Eite wil be little worth for the Apostle by it dis joyneth things thus Gifts ye have divers which gifts ye use and manifest either by prophesie which any private person in the church may doe even as al other like gifts of tongues interpretations Psalmes and the like or by ministerie that is by office and charge layd upon you which as it is divers so every one must attend unto and look that he fulfil the same Thus is here a ful and perfect distribution of al the gifts that are in the church by the two general sorts of persons or subjects that have them 1. private brethren or 2. publik officers This first division being perfect that which followeth is an under division or an other division not of the gifts but of the persons that have the gifts which are five 1. Teachers 2. Exhorters 3. Distributers 4. Rulers 5. Shewers of mercie The two first whereof have the signe of disjunction or before thē in the other it is to be understood for such defect is cōmon Now al these persons are to be referred eyther to the former 1. prophesie or 2. ministerie that is office or both But seing no scripture that I know of speaketh of distribution or Ruling or Shewing mercie under the name of prophesie therefore I refer them to the latter word Office or Ministerie to which they al agree Teaching and exhorting I grant are doon in prophesie by private brethren but that they are more specially doon in ministerie by publik officers none I think wil deney And that here Paul referrs them to ministerie seemeth to me most evident for prophesie was limited by him according to the proportion of fayth so that if any brother in prophesying kept unto the proportion of fayth he did yenough but an officer must not onely do this but must also attend vnto the continual doing of it in season out of season privatly publikly and therfore must give himself hereunto whereas a private brother followeth other vocation and speaketh but when he seeth occasion For this cause Paul sayth here an office should be in the office or ministerie in the ministration meaning that it should be waited upon and executed in sobrietie And then comming to the Teacher and Exhorter he useth like speech in doctrine in exhortation meaning that they should give themselves to these works and execute them with modestie So the officers rather then the private brethren upon whom no such burden is layd seem here to be intended by teacher exhorter and so consequently diverse officers as there be divers actions for them to perform and have diverse gifts of God for the same end But M. S. continueth his answer thus Further if Diaconia